Facsimile. The Flemish Chronicles was produced in 1485/86 in Bruges for Philip, the heir to the House of Burgundy, who was just seven years old at the time. The Chronicles is a history of Burgundy illustrated with eleven large miniatures depicting historical events, idyllic nature scenes and scenes at court. The text is minimal, as would befit the beginning reading capacity of a child.

“Theodoric, King of Burgundy, defeated Chlothar, second King of this name of France, in battle in the year 605 after the resurrection of Our Lord. 30,000 men were then killed. During this battle an angel was seen holding a naked sword above the people. And at that time the said Theoderic conquered all the land situated between the rivers Seine and Oise, as it is written in detail in the chronicles of France.”

Like any children’s book, the images were intended to overtake the text. In this case, the images announce the importance of the dynasty Philip was to inherit. The Duchy of Burgundy ended with the death of Charles the Bold in 1477. Louis XI of France pounced on the Burgundian lands, but the economically powerful Flanders rebelled. Charles’ daughter Mary, in an effort to avoid catastrophe, married the son of the Holy Roman Empire, Maximilian of Austria, three months after her father’s death.

“Frederick, who since that time was Emperor, and who was a brother of the said King Boson, despite his young age recovered all the land of Burgundy and a part of the German lands. Otto, by grace of God palatine count of Burgundy, was a son of the said Frederick, and he died in the year 1191, on the 26th day of June. Jeanne, daughter of the said Otto, whose body lies in the church of Saint-Stephen of Besancon, was wife of the Emperor and lady of Burgundy. Otto, by the grace of God Duke of Merania and palatine count of Burgundy, of Macon, and of Vienne was a son of the said Jeanne, who formerly claimed the Kingdom of Burgundy, and founded the canons of Poligny, who since then were transferred to Dole. And at that time, out of spite, the Kingdom of Burgundy was turned into a Duchy.”

Their son, Philip, was born on June 22 in Bruges. Mary died in an accident in 1482.

“From the said Philip the Bold descended John the Fearless Duke of Burgundy, most victorious and most Christian prince who fought the Turks in Hungary, and died at Montereau-Fault-Yonne in the year 1419. His tomb is in the Carthusian church at Dijon.”

The Flemish territories refused to recognize Maximilian as regent for his son. Ghent and Bruges rebelled. In 1485 Maximilian took Philip to Mechelen, where his grandmother, Margaret of York, raised him.

This chronicle, written and produced for Philip, featured a century of his Burgundian ancestors. This is an unusual book for its time, made especially for a child. The chronicler, Olivier de la Marche, was Philip’s tutor. The chronicle sets the Burgundian throne within a thousand year-old history, beginning in 14CE and ending just after the death of Philip’s mother. In this setting, the Burgundian ancestors were placed alongside Mary Magdalene (who purportedly baptized the first Burgundian king), the knight Girart de Roussillon, Bernard of Clairvaux, Emperor Friedrich Barbarossa and the Burgundian dukes from Philip the Bold on.

Flanders was a bevy of wealthy commercial cities at this time. Bruges and Ghent had a concentration of talented and well-funded illuminators. These cities became the center of European manuscript illumination in the second half of the fifteenth century. In this highly competitive atmosphere, Master of Edward IV operated a flourishing workshop. One of his assistants created the miniatures and border art for The Flemish Chronicles.

Facsimile edition of seven hundred and forty copies, sixty of which are hors de commerce. Rare Books copy is no. 134.

From the publisher’s website: “The legend of Theophilus stages an iconic medieval story, its widespread popularity attesting to its grip on the imagination. A pious clerk refuses a promotion, is demoted, becomes furious and makes a contract with the Devil. Later repentant, he seeks out a church and a statue of the Virgin; she appears to him, and he is transformed from apostate to saint. It is illustrated in a variety of media: texts, stained glass, sculpture, and manuscript illuminations.
Through a wide range of manuscript illuminations and a selection of French texts, the book explores visual and textual representations of the legend, setting it in its social, cultural and material contexts, and showing how it explores medieval anxieties concerning salvation and identity. The author argues that the legend is a sustained meditation on the power of images, its popularity corresponding with the rise of their role in portraying medieval identity and salvation, and in acting as portals between the limits of the material and the possibilities of the spiritual world.”

Facsimile. Produced around 1195 in northeastern France, the Ingeborg Psalter is written in Latin with two flyleafs of inscriptions in French. The illuminations in this work represent a turning point in the history of European painting, when artists left behind abstract and highly stylized forms in favor of a more naturalistic representation of the world. The three-dimensional qualities of the figures, their proportions, and their expressive movements stand out as essential innovative elements in the emerging Gothic style of the early 1200’s. The manuscript is named after its first owner, Ingeborg, a Danish princess and spouse of King Philip II of France, who was expelled by her husband for unknown reasons shortly after their wedding. The beginnings of the psalms are rubricated with ornamental initials. Some of the psalms are illuminated with ornate figural initials depicting scenes from the life of David. A large number of elaborate miniatures of a decisively new style and design greatly influenced the art of illumination in the Gothic period. The illuminations depict episodes from the lives of Abraham and Moses, followed by the root of Jesse marking the transition between the Old and New Testaments. Further illuminations are based on themes taken from the life of Christ. Finally, scenes from the legend of Theophilus are depicted. In this popular medieval epic, the sinner Theophilus devotes himself to the Devil and is saved by the Virgin Mary, thus introducing the Faustian motif for the very first time. Bound in embossed leather. Edition of five hundred copies. University of Utah copy is no. 396.

Homage to the Devil, Prayer to the Vigin, Retrieval and Return of Contract

Facsimile. This manuscript was likely commissioned by Lady Eleanor de Quincy, Countess of Winchester (ca. 1230-74), daughter of William III, Earl Ferrers of Derby (1200-1254). It was produced circa 1252-67, probably in London. Eleanor is depicted in one of the illuminations that serve as a visual appendix to the book. St. John’s revelatory vision of the end of the world was a popular subject for medieval illustration, given the emotionally powerful images of clashing armies of angels and demons and terrestrial and celestial upheaval evoked by the text. Seventy-eight miniatures include the Dragon being cast into Hell (Rev. 20:9-10) and Christ sitting in Final Judgment (Rev. 20:11-15). The text, in Jerome’s Latin Vulgate, includes extracts from an eleventh century theological commentary on the Book of Revelations. Illuminated Apocalypses were fashionable in England when this manuscript was produced. The commentary was added to ensure that the reader was correctly guided through an understanding of the biblical symbolism. Illuminations helped with this guidance, but they also served as a statement on the owner’s social position. The more lavish the production, the more prominent the owner, or, at least, the more wealthy. The book was intended to educate, but also to entertain.

Facsimile. This illuminated manuscript belonged to a young woman of the Veronese aristocracy. Produced on vellum in the second half of the thirteenth century, it is illustrated throughout with miniatures and consists of forty-two folios, or eighty-four pages. The first two folios are written in a Gothic semi-italic hand. The text is a prayer to the Virgin Mary and one of the oldest known prayers written in the Veronese vernacular.

The rest of the manuscript consists of the legends of Saint George of Cappadocia and Saint Margherita of Antiochia. The script for the legends is Gothic rotunda. At the end of the manuscript are two full page illuminations: Christ in Majesty surrounded by the four evangelists, and Saint Christopher.

A note of ownership indicates that the manuscript was entrusted to the Monastery of Santa Maria Maddalena in 1350. This monastery thrived between 1200 and 1300 as a harbor for young women.

Graphic miniatures illustrate the story of the tribulations of George of Cappadocia, from the time he declared to the Emperor Diocletian his Christian faith, until, after seven years of torture, he was beheaded for not recanting. The story ends with an illumination for which this legend is best known: St George astride a horse, piercing with a lance a dragon led on a leash by a princess. In 1435 the painter Pisanello used this subject on his fresco in the church of Saint Anastasia in Verona. Georgius (ca. 275-23 April 303), born of a Roman army officer from Cappadocia (present-day Turkey) and a Syrian mother, served as an officer in the Roman army.

The legend of the holy Margherita, a shepherdess of Antiochia, tells the story of the prefect Olibrio, who falls in love with Margherita. Her refusal of his advances was deemed an act of rebellion against the Roman Empire. Margherita was tortured and beheaded. Her story became a favorite subject of Christian art, in both the East (tenth century frescos adorn a church in Goreme, Cappadocia) and in the West, including a painting by Tiziano in 1550.

The manuscript is an exceptional example of early interconnection between text and illustration, as small paintings weave in and out amidst the written word. This interplay of text and image was used as an instrument in helping the viewer, if not the reader, comprehend the divine message.